It owes the high appreciation it has won, no doubt, in large part to the exquisiteness of its literary form. From this point of view it fully deserves not only the, measured praise of a Grotius, but the enthusiastic exclamations of a Trench. It is "the finest of Christ's parables, filled with true feeling, and painted in the most beautiful colours." It is "the pearl and crown of all the parables of Scripture." Nothing could exceed the chaste perfection of the narrative, the picturesque truth of its portraiture, the psychological delicacy of its analysis. Here is a gem of story-telling, which must be pronounced nothing less than artistically perfect, whether viewed in its general impression, or in the elaboration of its details. We must add to its literary beauty, however, the preciousness of the lesson it conveys before we account for the place it has won for itself in the hearts of men. In this setting of fretted gold, a marvel of the artificer, there lies a priceless jewel; and this jewel is displayed to such advantage by its setting that men cannot choose but see and admire.

Indeed, we may even say that the universal admiration the parable commands has finished by becoming in some quarters a little excessive. The message which the parable brings us is certainly a great one. To lost sinners like you and me, assuredly few messages could appeal with more overwhelming force. Our hearts are wrung within us as we are made to realize that our Father in heaven will receive our wandering souls back with the joy with which this father in the parable received back his errant son. But it is an exaggeration to represent this message as all the Gospel, or even as the core of the Gospel; and to speak of this parable therefore, as it has become widely common to speak of it, as "the Gospel in the Gospel," or even as the summation of the Gospel. It is not that. There are many truths which it has no power to teach us that are essential to the integrity of the Gospel: nay, the very heart of the Gospel is not in it. And, therefore, precious as this parable is to us, and priceless as is its message, there are many other passages of Scripture more precious still, because their message enters more deeply into the substance of the Gospel. Take this passage for example: "For God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have ever lasting life." Or this passage: "God, being rich in mercy, for His great love wherewith He loved us, even when we were dead through our trespasses, quickened us together with Christ (by grace have ye been saved), and raised us up with Him and made us sit with Him in the heavenly places with Christ Jesus." Or even this short passage: "For the Son of Man came to seek and to save that which was lost." All these are more precious passages than the parable of the lost son, not merely because they tell us more fully what is contained in the Gospel, but because they uncover to us, as it does not, what lies at the heart of the Gospel.

It is important that we should recognize this. For the exaggerated estimate which has been put upon this parable has borne bitter fruit in the world. Beginning with an effort to read into it all the Gospel, or at least the essence of the Gospel, it has ended by reading out of the Gospel all that is not in the parable. And thus this parable, the vehicle of a priceless message, has been transformed into the instrument of a great wrong. The worst things are often the corruption of the best: and the attempt to make the parable of the lost son the norm of the Gospel has resulted, I will not say merely in the curtailment of the Gospel, I will say rather in the evisceration of the Gospel. On this platform there take their stand today a growing multitude the entire tendency and effect of all of whose efforts it is to eliminate from Christianity all that gives it value in the world, all that makes it that religion which has saved the world, and to- reduce it to the level of a merely natural religion. "The Christianity of the prodigal son is enough for us," they declare: and they declare this with gusto because, to put it briefly, they do not like the Christianity of the Bible or the Christianity of Christ, and are happy not to find them in the parable of the lost son.

Now, let us recognize frankly at the outset, that the reason why these new teachers of an unchristian Christianity do not find Christianity in the parable of the lost son is, briefly, because this parable does not set forth Christianity, but only a small fragment of Christian teaching. The turn they have given to affairs is therefore merely the nemesis that treads on the heels of the mistaken attempts to read a full Christianity into this parable. The parable was not given to teach us Christianity, in its essence or its sum. It was given to teach us one single truth: a truth of the utmost value, not only full of emotional power, but, when placed in its relation to other truths, of the highest doctrinal significance; but not in itself sufficient to constitute Christianity, or even to embody its essence. How little what this parable teaches us can be conceived as of itself Christianity may easily be made plain by simply enumerating some of the fundamental elements of Christianity which receive no expression in it: and this negative task seems to be made incumbent on us at the outset of any study of the parable by the circumstance of its perversion to the uses of the propaganda of unbelief.

We observe, then, in the first place, that there is no atonement in this parable. And indeed it is precisely because there is no atonement in this parable that it has been seized upon by the modern tendency to which we have alluded, as the norm of the only Christianity it will profess. For nothing is more characteristic of this new type of Christianity than that it knows and will know nothing of an atonement. The old Socinians were quick to perceive this feature of the parable, and to make use of it in their assault upon the doctrine of Christ's satisfaction for sin. See, they cried, the father in the parable asks no satisfaction before he will receive back his son: he rather sees him afar off and runs to meet him and gives him a free and royal welcome. The response is no doubt just that other Scriptures clearly teach the atonement of which no hint is given here; and that we have no "right to expect that every passage in Scripture, and least of all these parables, which exist under necessary limitations in their power of setting forth the truth, shall contain the whole circle of Christian doctrine." This answer is sufficient against the Socinian who appealed to Scripture as a whole and required to be reminded that we "must consider not what one Scripture says, but what all." But it scarcely avails against our modern enthusiast who either professedly or practically would fain make this parable the embodiment of all the Christianity he will profess. For him, Christianity must do without an atonement, because it is quite obvious that there is no atonement in this parable.

Nor is that more than the beginning of the matter. It must do without a Christ as well. For, we must observe, the parable has as little of Christ in it as it has of an atonement. The Socinians neglected to take note of this. In their zeal to point out that there is no trace in the parable of a satisfaction offered to the Father by which alone He might be enabled to receive back the sinner, they failed to note that neither is there trace in it of any mission of a Son at all-even merely to plead with the wanderer, make known the Father's continued love to him, and win him back to his right relation to the Father. That much of a mission of Christ they themselves confessed. But it is as absent from the parable as is the expiating Christ of the Evangelicals. In truth, there is in the parable no trace whatsoever of a Christ, in any form of mission. From all that appears from the narrative, the errant son was left absolutely alone in his sin, until, wholly of his own motion, he conceived the idea of returning to the Father. If its teaching is to be the one exclusive source of our Christianity we must content ourselves therefore with a Christianity without Christ.

Nor is even this by any means all. For, as has no doubt been noted already, there is as little trace of the saving work of the Holy Spirit in the parable as of that of Christ. The old Pelagians were as quick to see this as were the Socinians later to observe the absence of any hint of a sacrificial atonement. See, they said, the prodigal moves wholly of his own power: there is no efficient grace here, no effectual calling, no regeneration of the Spirit. And there is not. If this parable is to constitute our Christianity, then our Christianity must do without these things.

And doing without these things, it must do without a Holy Spirit altogether. For there is not the slightest hint of a Holy Spirit in any conceivable activity he may be thought to employ in the whole parable. Reduce the mode and effect of His operation to the most attenuated possible. Allow Him merely to plead with men from without the penetralium of their personality, to exercise influences upon them only of the nature of persuasion, such as men can exercise upon one another-still there is no hint of such influences here. From all that appears, the prodigal suo motu turned to the Father and owed to no one so much as a suggestion, much less assistance, in his resolve or its execution. If our Christianity is to be derived from this parable only, we shall have to get along without any Holy Spirit.

And even this is only the beginning. We shall have to get along also without any God the Father. What you say, the whole parable concerns the father But what a father is this? It is certainly not the Father of the Christian revelation and not the Father of the Christian heart. He permits his son to depart from him without apparent emotion; and so far as appears he endures the absence of his son without a pang, making not the slightest endeavour to establish or maintain communication with him or to recover him either to good or to himself. If he manifests joy at the happy return of the son after so many days, there is not the least evidence that in all the intervening time he had expended upon him so much as a single message, much less brought to bear upon him the smallest inducement to return. In other words, what we know as the "seeking love of God" is absolutely absent from the dealing of the father with the son as here depicted: that is, the love of God which most nearly concerns you and me as sinners is conspicuous only by its absence. In this respect the parable stands in its suggestions below the companion parables of the lost sheep and the lost coin. When the shepherd lost his sheep, he left the ninety and nine in the wilderness and went after the lost one until he found it. When the woman lost her coin, she lit a candle and swept the house and sought diligently until she found it. But in the parable of the lost son, the father is not pictured as doing anything of the sort. The son leaves him and the son returns to him; and meanwhile the father, so far as appears, goes about his own affairs and leaves the son to go about his. So clear is it that this parable was not intended to embody the whole Gospel and does not contain even its essence. For what is the essence of the Gospel if it is not the seeking love of God?

The commentators, of course, have not left it so. Determined to get the Gospel out of the parable, they diligently go to work first to put it in. Thus one, in depicting the father's state of mind, grows eloquent in his description of his yearning love. "He has not forgotten his son, though he has forgotten him. He has been thinking of him during the long period of his absence. Probably he often cast glances along the road to see if perchance the erring one was returning, thinking he saw him in every stranger who made his appearance. He has continued looking, longing, till hope deferred has made the heart sick and weary to despair." Now no doubt the father felt all this.

Only the parable does not tell us so. And it would not have omitted to tell us so, if this state of mind on the father's part entered into the essence of its teaching. The fact is that this commentator is rewriting the parable. He is not expounding the parable we have, but composing another parable, a different parable with different lessons. Our Lord, with His exquisitely nice adjustment of every detail of this parable to His purpose, we may be sure, has omitted nothing needed for the most poignant conveyance of the meaning He intended it to convey. That the expositor feels it necessary to insert all this merely proves that he is bent on making the parable teach something foreign to it as it stands. What he has especially in mind to make it teach proves, as we read on, to be the autonomy of the human will. The lost thing, in the case of this parable, is a man: and because he is a man, and no lifeless thing nor an unthinking beast, we are told, he cannot, like the coin and the sheep, be sought. He must be left alone, to return, if return he ever does, wholly of his own motion and accord. Therefore, for sooth, the father's solicitude can only take the form of a waiting! Seeking love can be expended on a coin or a sheep, but not, it seems, on a man. In the case of a man, waiting love is all that is in place, or is possible. Is this the Gospel? Is this the Gospel even of these three parables? When we were told of the shepherd seeking his sheep, of the woman searching for her coin, was it of sheep and coins that the Master would have His hearers think? Does God care for oxen, or was it not altogether for our sakes that these parables too were spoken?

Into such self-contradictions, to say nothing of oppositions to the very coy cordis of the Gospel, do we fall when we refuse to be led by the text and begin to twist-it like a nose of wax to the teaching of our own lessons. The fact is, the parable teaches us none of these things and we must not bend or break it in a vain effort to make it teach them. Even when another commentator more modestly tells us that the two earlier parables-those of the lost sheep and the lost coin-set forth mainly the seeking love of God; while the third-that of the lost son-" describes rather the rise and growth, responsive to that love, of repentance in - the heart of man."; he has gone far beyond his warrant. Why say this parable teaches the rise and growth of repentance" responsive to the seeking love of God"? There is no seeking love of God in the parable's picture of the relation of the father to the lost son, as indeed had just been allowed, in the assignment of the teaching as to that to the preceding parables. But why say even that it describes "the rise and growth of repentance"? It does of course describe the path which one repentant sinner's feet trod as he returned to his father: and so far as the case of one may be the case of all, we may therefore be said to have here, so far as the narrative goes, a typical instance. But there is no evidence that this description was intended as normative, and certainly no ground for finding in this the purpose of the parable. That purpose the text itself places elsewhere; and our wisdom certainly lies in refusing to turn the parable into allegory, reading into it all sorts of lessons which we fancy we may see lurking in its language here and there. We are safest in strictly confining ourselves to reading out of it the lesson it was designed to teach. This lesson was certainly not "the growth and course of sin" and "the growth and course of repentance"; but simply that "there is joy in heaven over one sinner that repenteth." The exquisite surety of our Lord's touch as He paints the career of the unhappy man whose fortunes He employs to point His moral may tempt us to look upon the vivid picture He draws as the normative instance of sin and repentance: and surely there is no reason why we should not recognize that the picture thus brought before us corresponds with remarkable closeness to the great drama of human sin and repentance. But one must be on his guard against being led astray here. After all, the descriptions and analyses in the parable are determined directly by the requirements of the story, not by those of the history of the sinful soul over against its God; and we must beware of treating the parable as if its details belonged less to the picture than to something else which it seems to us adapted to illustrate. The only safe course is strictly to confine ourselves to the lesson the parable was framed to teach.

This is not to say, however, that this lesson is so single and simple that we can derive no teaching from the parable beyond what is compressible into a single proposition. It undoubtedly has its main lesson; but it could not well teach that lesson without teaching along with it certain subsidiary ones, closely connected with it as corollaries and supports, or at least implicated in the manner in which it is taught. Only, we must be very wary that we do not either on the one hand confuse these subsidiary things with the main lesson of the parable, or on the other read into it lessons of our own, fancifully derived from its mere forms of expression. We may perhaps illustrate what we mean and at the same time gather the teaching we may legitimately derive from the parable by asking ourselves now seriously what we do really learn from it.

And here, beginning at the extreme circumference of what we may really affirm we learn from this parable, I think we may say that we may derive from it, in the first place, in its context, in the way it is introduced and in its relation to the fellow-parables coupled with it one of those subtle, evidences of the deity of our Lord which are strewn through the Synoptic Gospels. Although it leads us away from our main course, it behoves us to pause and take note of this, in view of the tendency lingering in some quarters to deny to the Synoptic Gospels a doctrine of the deity of Christ, and especially to the Jesus of the Synoptics any real divine consciousness. It would seem impossible for the unprejudiced reader to glance over these parables in their setting without feeling that both the evangelist and the Master as reported by him speak here out of an underlying consciousness of His divine claims and estate. For, note the occasion out of which these parables arose and the immediate end to which they are directed. The publicans and sinners were flocking to the gracious preaching of Jesus, and Jesus was so far from repelling them, that He welcomed them to Him and mixed in intimate intercourse with them. This the Pharisees and Scribes made the subject of unpleasant remark among themselves. And our Lord spoke these parables in defence of Himself against their attack. But now note how He defends Himself. By parables of a good shepherd seeking his lost sheep; of a distressed woman seeking her lost coin; of a deserted father receiving back his wayward child. We surely do not need to argue that the good shepherd, the distressed woman, the deserted father stands in each instance for God. Jesus Himself tells us this in His application: "I say unto you" (and we must not miss here the slight but majestic intimation of the dignity of His person) "that there shall be joy in heaven"; "Likewise, I say unto you there is joy before the angels of God." Yet these parables are spoken to vindicate not God's, but Jesus' reception of sinners. The underlying assumption that Jesus' action and God's action are one and the same thing is unmistakable: and no reader fails tacitly to recognize Jesus Himself under the good shepherd and the distressed woman and the deserted father. In Him and His action men may see how things are looked upon in heaven. The lost, when they come to Him, are received because this is heaven's way; and since this is heaven's way, how could He do otherwise? This is not a mere appeal, as some have supposed, to the sympathy of heaven: as if He would say to the objector, "I have not your sympathy in this, but heaven is on my side!" Nor is it a mere appeal to a future vindication: as if He would say, "Now you condemn, but you will see it differently after a while." It is a defence of His conduct by reference of it to its true category. These publicans and sinners-why, they are His lost ones: and does not in every sphere of life he who loses what he values welcome its recovery with joy? Throughout the whole discussion there throbs thus the open implication that He bears the same relation to these sinners that the shepherd does to the sheep lost from the flock, the woman does to a coin lost from her store, the father does to a wandering child. And what is this but an equally open implication that He is in some mysterious way that Divine Being against whom all sin is committed, away from whose smile all sinners have turned, and back to whom they come when, repenting of their sin, they are recovered to good and to God?

In these parables, then, we see Jesus teaching with authority. And His divine voice is heard in them also rebuking sin. For the next thing, perhaps, which it behoves us to take notice of is the rebuke that sounds in them of the sin of spiritual pride and jealousy. This rebuke of course culminates in the portrait of the elder son and his unsympathetic attitude towards the rejoicing over his brother's return home, which occupies the latter part of the parable of the lost son. This episode has given the expositors much trouble; but this has been occasioned solely by their failure to apprehend aright the purpose of the parable. It is in truth an integral part of the parable, without which the parable would be incomplete.

In the former two parables-those of the lost sheep and the lost coin-Jesus was directly justifying Himself for "receiving sinners and eating with them." His justification is, shortly, that it is precisely the lost who require His attention: He came to seek and to save the lost. But these parables run up into a higher declaration: the declaration that there is joy in heaven over one sinner that repents rather than over ninety and nine just persons who need no repentance. This high note then becomes the dominant note of the discourse: and it is to illustrate it and to give it vividness and force in the consciousness of His hearers that the, third parable-that of the lost son-is spoken. This third parable has not precisely the same direct apologetic purpose, therefore, which dominates the other two. It becomes more didactic and as such more of a mirror to reflect the entire situation and to carry home to the questioners the whole involved truth. Its incidents are drawn from a higher plane of experience and the action becomes more complex, by which a more varied play of emotion is allowed and a more complicated series of lessons is suggested. It is, therefore, not content, like the former parables, merely to illustrate the bare fact that joy accompanies the finding of the lost, with the implication that as sinners are what is lost to God, it is their recovery which causes Him joy. It undertakes to take up this fact, already established by the preceding parables, and to fix it in the heart as well as in the mind by summoning to its support the deepest emotions of the human soul, relieving at the same time the free play of these emotions from all interference from the side of a scrupulous sense of justice.

It is this latter function which the episode of the elder brother subserves; and it appears therefore not as an excrescence upon the parable, but as an essential element in it. Its object is to hold up the mirror of fact to the Pharisaic objectors that they may see their conduct and attitude of mind in their true light. Their moving principle was not, as they fancied, a zeal for righteousness which would not have sin condoned, but just a mean-spirited jealousy which was incapable of the natural response of the human spirit in the presence of a great blessing. They are like some crusty elder brother, says our Lord, who, when the long-lost wanderer comes contritely home, is filled with bitter jealousy of the joyful reception he receives rather than with the generous delight that moves all human hearts at the recovery of the lost.

The effect, you see, is to place the Pharisaic objectors themselves in the category of sinners, side by side with the outcasts they had despised ; to probe their hard hearts until they recognized their lost estate also; and so to bring them as themselves prodigals back in repentance to the Father's house. That they came back the parable does not say. It leaves them in the midst of bitter controversy with the Father because He is good. And here emerges a wonderful thing. That "seeking love" which is not signalized in the parable with reference to the lost the confessedly lost son, is brought before us in all its beautiful appeal with reference to these yet unrepentant elder brothers. For, you will observe, the father does not wait for the elder brother to come into the house to him; he goes out to him. He speaks soothing words to him in response to his outpouring of bitterness and disrespect. When, in outrageous words, this son celebrates his own righteousness and accuses the father of hardness and neglect, refusing indeed in his wrath to recognize his relationship either with him or his: the father responds with mild entreaties, addressing him tenderly as "' child," proffering unbroken intercourse with him, endowing him with all his possessions, in a word, pleading with him as only a loving father can. Did the elder son hearken to these soft reproofs and yield to this endearing appeal? It was for the Pharisees to answer that question. Our Lord leaves it there. And the effect of the whole is to show them that, contrary to their assumption, the Father in heaven has no righteous children on earth; that His grace is needed for all, and most of all for those who dream they have no need of it. By thus skilfully dissecting, under the cover of the sour elder brother, the state of mind of the Pharisaic objectors, our Lord breaks down the artificial distinction by which they had separated themselves from their sinful brethren, and in doing so breaks down also the barriers which held their sympathies back and opens the way to full appreciation by them of the joy He would have them feel in the recovery of the lost. Was there one among them with heart yet open to the appeal of the seeking God, surely he smote his breast as he heard these poignant closing words of the parable and cried, no longer in the voice of a Pharisee, but in the voice of the publican, "God be merciful to me a sinner!" Surely, like one of their own number only a few years later, the scales fell from his eyes and he confessed himself not only a sinner, but even the chief of sinners.

It would not be quite exact perhaps to say that the parable rebukes spiritual pride and jealousy as well as proclaims the joy in heaven over the recovery of the lost. Its lesson is one; and its one lesson is only thrown into a clearer light by the revelation of the dreadfulness of its contrast in jealousy of the good fortune of the saved. Men all are in equal need of salvation, where is there room for censorious complaint of the goodness of God? This levelling effect of the parable raises the question whether there is not contained in it some hint of the universalism of the Gospel. Surely through and through its structure sounds the note of, "For there is no difference!" No difference between the publicans and sinners on the one side, and the Pharisees and the Scribes on the other. The Pharisees themselves being judges, this were equivalent to no difference between Jew and Gentile. Were not the publicans to them as heathen men? And was not "sinners" just the name by which they designated the Gentiles? If their scrupulous attention to the law did not raise them above all commerce or comparison with sinners, what profit was there in being a Jew? We certainly do not purpose to say with some that Jesus was teaching a universal religion without knowing it: and we certainly do not discover here the germ of a universal religion in this-that Jesus meant to teach that nothing lies between the sinner and his recovery to God but an act of the sinner's own will, an act to which every sinner is ever competent, at all times and in all circumstances. And yet it seems not improper to perceive in the levelling effect of the implied inclusion of the Pharisees themselves in the one great class of sinners a hint of that universalism which Jesus gave His Gospel when He proclaimed Himself the Saviour of all who believe on Him.

But, however this may be, we approach nearer to the great lesson of the parable when we note that there is certainly imbedded in its teaching that great and inexpressibly moving truth that there is no depth of degradation, return from which will not be welcomed by God. A sinner may be too vile for any and every thing else; but he cannot be too vile for salvation. We observe at any rate that our Lord does not hold His hand when He comes to paint the degradation of sinners, through His picture of the degradation into which the lost son had sunk. No depths are left beneath the depths which He here portrays for us. This man had dealt with his inheritance with the utmost recklessness. He had wasted the whole of it until he was left stripped bare of all that he had brought from his father's house. Nor was there anything to take its place. The country in which he had elected to dwell was smitten, throughout its whole extent, with a biting famine. In all its length and breadth there was nothing on which a man might live. The prodigal was reduced to "bend and pray and fawn at the feet of a certain citizen of that dread land and was sent by him out into the barren fields to feed swine! To a Jew, degradation could not be more poignantly depicted. Yes, it could: there was one stage worse and that stage was reached. The lost son not only herded the swine; he herded with them. "He was fain to fill his belly from the husks that the swine did eat." Not with the same quality of food, observe, but from the swine's own store for" no man gave unto him." In this terrible description of extreme degradation there may be a side glance at the actual state of the publicans, our Lord's reception of and association with whom was such an offence to the Jewish consciousness. For did not they not merely serve against their own people those swines of Gentiles but actually feed themselves at their trough? But however this may be, it is clear that our Lord means to paint degradation in its depths. He does not spare the sinners with whom He consorted. His defence for receiving them does not turn upon any failure to recognize or feel their true quality; any representation of them as not so bad after all; as if they had been painted blacker than they were, and were nice enough people to associate with if only we were not so fastidious. He says rather that they are bad past expression and past belief. His defence is that they can be saved; and that He is here to save them. Lost? Yes, they are lost; and there is no reason why we should not take the word at the top or rather at the bottom-of its meaning: this is the parable of the lost son. But Jesus is the Saviour of the lost; and there is none so lost that he may not be found by Him, and, being found by Him, be also found in Him. Oh, no! Jesus does not rejoice in sinners: it is not sin He loves nor sinners as sinners. What He rejoices in is the rescue of sinners from their sin. And the deeper the sin the greater the rescue and the greater the joy. "I say unto you, there is joy before the angels of God over one sinner that repenteth." "I say unto you, there shall be joy in heaven over one sinner that repenteth, rather than over ninety and nine just persons, such as have no need of repentance."

It is in this great declaration that the real purport of the parable is expressed. This parable was spoken to teach us, to put it briefly, that God in heaven rejoices over the repentance of every sinner that repents. It is a commentary therefore on those great passages which tell us that God would have no man perish, but all to come to Him and live; and it is more than a commentary on these passages, inasmuch as it throws the emphasis upon the positive side and tells us of the joy that God feels at the repentance of every sinner who repents. To the carrying of this great message home to our hearts all the art of the parable is directed, and it is our wisdom to read it simply to this end. We need not puzzle ourselves over the significance, then, of this detail or that, as if we were bound or indeed permitted to discover, allegorically, some spiritual meaning in each turn of the story. The most of these find their account in the demands of the story itself and enter into its lesson only as contributory details, adding vividness and truth to the illustration.

Thus, for instance, if we ask why there are only two sons in the parable, while there were ten pieces of silver in the preceding one, and a hundred sheep in the first one; the answer is that just two sons were needed to serve Jesus' purpose of illustrating the contrast between the Pharisees and Scribes on the one side and the publicans and sinners on the other; his purpose not being at all to indicate proportion of numbers, but difference in status and conduct. In the former parables the suggestion of comparative insignificance was requisite to bring out the full lesson; in this, the contrast of character serves His purpose. If again it is asked why it is the younger son who becomes a prodigal, the answer is that the propriety of the story demands it. It would be inconceivable that the older son, who according to custom was the co-possessor and heir of the fundamental estate, should have asked or received an inheritance apart from it. But the thing was not unnatural, and doubtless not unusual, in a younger son, who was to be portioned off in any event in the end, and was only asking that he might not wait on his father's death, but might be permitted to "set up for himself" at once. We cannot therefore with confidence discover the beginnings of the prodigal's downfall in his request that his inheritance might be told off to him, or wonder overmuch why the father so readily granted this request. It is tempting, no doubt, to see in the wish of the son to "set up for himself" a hint of a heart already little at one with the law and custom of the father's house. But such allegorizing is dangerous, especially when not suggested by any hint in the language of the narrative or necessarily contained in the situation depicted. It is customary to speak of the younger son as a young man. It may be so. But the narrative does not say so. He may have been in middle life; and it may well have seemed to all concerned that a desire on his part to begin to build up his own house was altogether right and fitting. The separation of his goods from his father's at all events appears in the parable only as the precedent condition of his spending them, not as the beginning of his downfall.

We need not go further, however, into detail. Enough that the story has a single point. And that point is the joy of the father at the return of the son, a joy which is the expression, not of the natural love of the father for a son, but of the overwhelming emotion of mingled relief and thankfulness and over mastering rapture which fills the heart of a father on the recovery of a lost son. The point of the narrative is not, then, that this prodigal is a son, though that underlies and gives its verisimilitude to the picture. The point is that this son is a prodigal. It is because he has been lost and is now found that the joy of the father is so great. The elder son is a son too; and the father loves him also. Let him who doubts it read again the exquisite narrative of the father's tender and patient dealings with him. There is not in all literature a more beautiful picture of parental affection pleading with unfilial passion. This father knew perfectly how to fulfil the injunction later laid down by the apostle Paul: "And ye fathers, provoke not your children to wrath; but nurture them in the chastening and admonition of the Lord." From this point of view that soothing admonition, "Child, thou" (the emphasis on the "thou" must not be neglected) "art always with me; and all that is mine is thine; but it was meet to make merry and be glad, because this thy brother was dead and is alive, and was lost and is found" is simply perfect. So clear is it that the lesson of the parable does not turn on the prodigal's being a son, but on this son being a prodigal.

In other words, its lesson is not that God loves His children, but that God loves sinners. And thus this parable is seen ranging with the preceding ones. The lost sheep, the lost coin, the lost son, have only this one thing in common, that they are lost ; and the three parables unite in commending the one common lesson to us, that as men rejoice in the recovery of what is lost, so God rejoices in the recovery of sinners since sinners are the things that to Him are lost. We must not, then, use this parable to prove that God is a father, or draw inferences from it as if that were its fundamental teaching. It does not teach that. What it teaches is that God will receive the returning sinner with the same joy that the father in the parable received the returning prodigal; because as this son was to that father's heart above all other things that he had lost, his lost one, and his return was therefore above all other things that might have been returned to him his recovery ; so sinners are above all else that God has lost in the world His lost ones, and their return to Him above all other restorations that may be made to Him His recovery. The vivid picture of the father not staying to receive the returning son, but, moved with compassion as he spied him yet a great way off, running out to meet him and falling on his neck and kissing him in his ecstasy again and again; cutting short his words of confession with the command that the best robe be brought to clothe him, and shoes for his blistered feet, and a ring for his finger, and the order that the fatted calf be killed and the feast be spread, and the music and the dance be prepared because, as he says, "This my son was dead and is alive, was lost and is found " all this in the picture is meant to quicken our hearts to some apprehension of the joy that fills God's heart at the return of sinners to Him.

O brethren, our minds are dulled with much repetition, and refuse to take the impression our Lord would make on them. But even we-can we fail to be moved with wonder to-day at this great message, that God in heaven rejoices exults in joy like this human father receiving back his son-when sinners repent and turn to Him? On less assurance than that of Jesus Christ Himself the thing were perhaps incredible. But on that assurance shall we not take its comfort to our hearts? We are sinners. And our only hope is in one who loves sinners; and has come into the world to die for sinners. Marvel, marvel beyond our conception; but, blessed be God, as true as marvellous. And when we know Him better, perhaps it may more and more cease to be a marvel. At least, one of those who have known Him best and served Him most richly in our generation, has taught us to sing thus of His wondrous death for us:

Is that too high a flight for us-that passion of appropriation by which the love of Jesus for me-my own personal soul-is appreciated so fully that it seems natural to us that He, moved by that great love that was in Him for me even me should leave His throne that He might die for me, just me, even were there none else beside? At least we may assent to the dispassionate recognition that in the depths of our parable is hidden the revelation of that fundamental characteristic of Jesus Christ by virtue of which He did become the Saviour at least of sinners. And seeing this and knowing ourselves to be sinners, we may acknowledge Him afresh to-day as our Saviour, and at least gratefully join in our passionate sinner's prayer: